FEMALE INTELLIGENCE AND PHILOSOPHICAL THOUGHT: HISTORICAL AND CONTEMPORARY APPROACHES

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FEMALE INTELLIGENCE AND PHILOSOPHICAL THOUGHT: HISTORICAL AND

CONTEMPORARY APPROACHES

Bozorova Ruzigul Sharofovna

Associate Professor of the Department of History and Philology, Asian International University,

Doctor of Philosophy (PhD) in Philosophy

https://doi.org/10.5281/zenodo.15531812

Abstract. The article analyzes the formation and stages of development of philosophical

views on women in human history. Although the universality of human intelligence was
emphasized in the Middle Ages, the issue of women was not deeply analyzed, in modern times,
feminist philosophers such as Simone de Beauvoir and Judith Butler explain gender as a social
construct and reassess the role of women in society. The article looks at the changes in the
female personality and her thinking through the evolution of historical and philosophical views.

Keywords: Women's philosophy, gender equality, female intellect, patriarchal thinking,

feminism, Uzbek philosophy, women's self-awareness, female image, women's rights, women in
philosophical heritage.

Philosophical views on women have been expressed in various forms at different stages

of human history, depending on cultures, religions, philosophical schools and eras. Below are
some important philosophical views on the subject of women, based on their historical context:

In ancient philosophy, views on women point out that they are weak. According to

Aristotle, women are considered inherently inferior to men. According to him, a woman is a
“virgin” man, that is, a being deprived of masculine power. These views reflect the patriarchal
system in Greek society. Plato, on the other hand, expressed relatively progressive views. In his
work “The Republic”, he argues that women can participate in governing the state on an equal
footing with men.

Medieval religious philosophy had moderate approaches to the issue of women. There are

two directions in Islamic philosophy regarding women. The Quran emphasizes that women and
men are equal before God, but everyone has their own role in family life. Although Ibn Sina, Al-
Farabi and other Muslim philosophers did not write much about women directly, their moral and
social views mention women as an integral part of society. In Christian philosophy, women were
interpreted more as "causes of sin" (through the image of Eve), but later (for example, Augustine
or Thomas Aquinas) this image became deeper and more complex.

Philosophers such as Rene Descartes and John Locke emphasized the universality of the

human mind, that is, they assumed that women could think like men, but most of them did not
analyze the issue of women in depth. Rousseau, on the other hand, linked women's roles with
motherhood, beauty and raising men.

In modern philosophy and feminism, Simone de Beauvoir is known for her famous

statement: "One is not born a woman, but becomes a woman." She shows that gender roles are a
social construct. Judith Butler: Interprets gender as a performative concept, that is, a concept
formed through social actions. Feminist movements: promote the social, political and economic
equality of women. There are many directions, such as liberal, radical, Marxist, eco-feminism.

The role of women in Uzbek philosophy is one of the topics that requires special

attention, but has not been studied sufficiently deeply and extensively. Below is a brief analytical
approach to the situation in this regard: The role of women in historical and philosophical
sources Uzbek philosophy, especially in the classical period, was formed on the basis of

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religious, moral and social ideas, and the issue of women was covered more indirectly than
directly. The following are examples of this. Moral treatises contain ideas about the role of
women in the family and society, but these ideas are mainly written by male authors. In the
works of thinkers such as Navoi, Babur, Mashrab, female images are presented as a symbol of
beauty, loyalty and love, but rather artistic expression is more important than philosophical
analysis.

In modern Uzbek philosophy, after independence, the topic of women, especially gender

issues, began to be covered more in philosophy, sociology and cultural studies. Modern scholars
and philosophers, including Mahbuba Yuldasheva, Shahribonu Joraeva and others, have
approached the topic of women from a philosophical perspective in their research. Topics such
as gender equality, the process of women's self-awareness, and the clash of traditional and
modern values are seen as new directions in Uzbek philosophy.

Of course, there are a number of shortcomings and problems in this topic. The

participation of women as philosophical thinkers in the Uzbek philosophical heritage is poorly
documented.

The philosophical works of female authors have hardly been preserved or have not been

sufficiently studied. Many philosophical approaches are based on a patriarchal worldview, which
has limited the presentation of the female subject.

The role of women in Uzbek philosophy is indirectly covered, but there is a lack of

special and systematic research. In recent years, scientific interest in this topic has been growing,
but there is still a need for much research and study.

After independence, more philosophical and social research has been conducted on the

role and rights of women in society.

The issue of women's intellect in Uzbek philosophy is one of the most relevant, but still

not sufficiently studied topics. Although this issue was mainly seen in the context of general
social roles, upbringing, morality and culture, issues such as women's intellectual potential, the
right to knowledge, and freedom of thought began to become the subject of clear philosophical
analysis only in the modern period.

The Jadid movement was one of the first stages that linked the issue of women with

intellectual advancement. For example, Behbudiy, Munavvar Qori, and Abdullah Avloni wrote
about women's education and enlightenment. During this period, women's intellect was seen as
an important factor for social progress. However, these ideas could not be fully realized in
practice, because patriarchal values were strong.

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